We must marke that Paule speaketh not onely of the morall lawe but of the whole Ministerie of Moses whiche truelye was proper to Moses and that was to prescribe a rule howe to liue and Ceremonies whereby they might excercise themselues in the seruice of GOD and after that to ioyne promises and threatninges And whereas manye promises of Gods free mercye and of Christ are included therein which belong vnto fayth that happeneth accidentally as it were and is taken from else where as farre forth as the Lawe is compared with the Doctrine of grace You must therefore beare in memorie that this is the summe of the Questyon Why after the promise being made doth Moses steppe in with that new couenaunt He that doth these thinges shall liue in them Deut. 4.1 Cursed is he that fulfilleth not all thinges Deut. 27.26 doth he it that he might bring that which were better and perfecter 19 Because of transgressions The vse of the Law is manifolde but Paule toucheth that alone which serued the turne present For it was not his purpose to discourse howe manye wayes the Law might profite men whereof the readers must bee admonished For I perceaue many to bee deceiued herein that they allowe no other profite for the Lawe to serue too beside that which here is noted but Paule himselfe 2. Tim. 3. ver 16. doth applye the preceptes of the Lawe to Doctrine and exhortations this than is not a full diffinition of the vse of the Lawe and they doe ill who doe acknowledge no other thing in the Lawe What doe these wordes because of transgressions meane so also doe the Philosophers speake that the Lawe is made to bridle euils and so sayeth the olde prouerbe that Of ill manners sprong good Lawes But Paule hath a deeper meaning than the wordes seeme to shewe For his minde is that the lawe was made that it mighte make transgressions to appeare playnelye and by that meanes it mighte constrayne men to confesse their guiltinesse For as they doe naturallye fauoure and pardon themselues so excepte they be vrged by the Lawe they haue sleepye consciences and hereof is that saying of Paule Before the Law although sinne were in the worlde yet was it not imputed Rom. 5.13 The Lawe came than to wake those whiche were a sleepe for this is the true preparation vnto Christe By the Lawe sayth he Rom. 3.20 is the knowledge of sinne Why that sinne mighte bee aboue measure sinning for so he aunswereth in the seuenth chapter and the thirteenth verse The Law than is put for cause of transgressions that it mighte vncouer them or as he sayth Rom. 5 20. that it make them abounde This maner of speeche troubleth Origen but in vayne for what absurditie is it if God doe cite their consciences before his tribunall seate to humble them through guiltinesse who else woulde please themselues in their euils if hee shake of that numnesse which ouerthrew all feeling of his iudgement if hee drawe out into the light sinne which like a Theefe laye hid in the Denne of hipocrisie Obiection If any Obiecte and saye Whereas the Lawe is a rule to liue Godlye and rightlye why is it sayde to be rather appoynted for cause of transgressions than for cause of obedience Aunswer I aunswere howsoeuer it sheweth true righteousnesse yet in this corruption of nature nothing but transgressions are encreased by the Doctrine thereof vntill the spirite of regeneration come whiche writeth it in our harte and this is not giuen by the Law but is taken by fayth Therefore the readers must beare in mynde that this saying of Paule is not Philosophicall or politicall but that of the lawe it noteth the ende which alwayes hath bene vnknowne to the worlde Vntill the seede came If hee haue respecte of the seede in which the blessing had his foundation than doeth he take nothing awaye from the promise for this Vntill is as muche as though hee shoulde saye In the meane space while the seede is looked for whereof it followeth that the Lawe oughte to serue and not to obtayne the principalitie For so farre forth it was appoynted that it mighte raise men vp to looke and wayte after Christ Obiection But the Question is whether it ought not to endure no longer but to the comming of Christ for if it bee so it followeth that now it is abrogate and done awaye Answer I aunswere that all that whole administration was but for a season because it was appoynted for that ende that it might keepe the olde people in the fayth of Christ The Iewes were called the old people in respect of the Gentils who wer Gods new people and yet I doe not yielde that by the comming of Christe the whole lawe was abrogate and done away Neyther meaneth the Apostle so but onelye that that kynde of gouernmente that came in betweene the promise and Christes comming shoulde take an ende in Christe who is the fulfilling of the promise But I will speak more hereof by and by Ordained by Angels It belongeth to the commendation of the lawe that it was deliuered by Angels And Steuen affirmeth the same Acts 7.39 for where as some vnderstande by Angels Moses and Aaron and the Priestes It is a poynt more niece then firme Furthermore it is no wonder that vnto Angels by whome God doth destribute all small thinges vnto vs this office is also ioyned that they should be witnesses present at the setting forth of the Lawe In the hande of a Mediator To take the hande for the ministerie is a thinge often vsed but whereas hee made the Aungels ministers of bringing or setting oute of the Lawe I take the hande of a Mediator for the principalitie of the ministerie because hee was the principall of the Embassade and had the Aungels adioyned vnto him as Companions or writers Some thinke this to be spoken of Moses as though here should be a comparison betweene Moses and Christ I am rather of the opinyon of the old writers who expound it of Christ for it shall straighte waye appeare that this sence agreeth better with the text although I disagree in like maner from the old writers in the signification of the name for a Mediator in this place is not as they suppose a Pacifier as in 1. Tim. 2.5 but an intier messenger in setting forth the law Thus must we account that there hath bene no cōmunicating or conference of God with men from the beginning of the worlde to this daye but that his euerlasting wisedome or Sonne hath wrought betweene them whereof it is sayde 1. Pet. 1. ve 11. that the holye Prophets spake by the spirite of Christe and Paule maketh him the Captayne of the people in the Wildernesse 1. Corinth 10. ver 4. And certaynlye the Angell which appeared vnto Moses Exod. 19.3 cannot be iudged any other seing that he taketh vnto himselfe the proper and essential name of God which neuer is giuen vnto Creatures As then hee is the Mediator of
conuenient Moreouer the contention with the Iewes was concerning the Lawe Paule than had rather by fighting with them hande to hande as I may saye wound them within their owne listes than by straing farder to shewe them a kinde of running awaye as though he distrusted his cause therefore hee abideth firmelye in the disputation of the Lawe Secondarily they obiect Obiection that ther was onely a question aboute ceremonies moued the which we graunt also Why than saye they should Paule passe ouer from the particular cause to the vniuersall Answere This was the onely occation of the error of Origen and Hierom for they thought it conuenient that Paule seing the false Apostles contended about ceremonies onely should apprehend or take hold of no more than they spake of But they coÌ„sidered not that this was the very cause why he did so sharply contend with them for that that doctrine did drawe a longer traine than at the first sight it did shewe for it woulde not haue bene so greeuous to Paule to haue had ceremonies obserued as to haue the confidence and glory of saluation ascribed vnto works as whan we contend about the forbidding of eating fleshe except vpon certen dayes we do not respect so much howe great a matter it is to forbid the eating of fleshe as wee are carefull concerning the snare of the conscience Therefore Paule doth not stray beside the cause or matter when as he frameth his disputation of the whole Lawe although the false Apostles did onely contende about Ceremonies for therefore did they vrge Ceremonyes that men should seeke saluation in the keeping of the Law because forsooth they fayned it to bee a meritorious worshipping or seruice wherefore Paule doeth not lay against them the Lawe morall but the onelye grace of Christ Neyther is the whole Epistle spente in this vniuersall contention for he commeth at length to Ceremonies by name but because this was a principall Knot and Doubte Whether righteousnesse happened vnto vs by Fayth or by workes it behooued that it should first be dispatched The Papistes at these dayes because it greeueth them if we wring out of them that men are iustified by fayth only do hardly graunt morall things to be comprehended vnder the workes of the Law yea many of them obiecting the glose of Hierome thinke they haue handled the matter very handsomly but the texte will euidently shewe that he speaketh of the morall law also But by the faith He doth not meane ceremonies only or any maner workes not to suffice except the helpe of fayth be ioyned but vnto the negatiue proposition he doth counterset the exclusiue as if he should say Not by workes but by the onely fayth of Christ Otherwise it were an vnapt sentence cleane came from his purpose for the false Apostles did not refuse christ nor yet faith but they required that ceremonyes should be ioyned with theÌ„ If Paul would haue allowed such a maner of ioining there had bene a full agreement betweene theÌ„ and than Paule had in vain troubled the Church with so hateful a contention Let this than remain determined that in this place there is an exclusiue proposition That we are not iustified otherwise than by faith or That we are not iustified but by faith vnto the which this is equiualent We are iustified by faith only Wherby it appeareth how childishly the Papistes at these dayes doe dote brawling with vs aboute the worde Onely as though it were oures but forsooth the Papistes Diuinitie was vnknowne to Paule they saye a man is iustifyed by faith but they place part of the iustifiing in works Paule was ignoraunt of such halfe iustifying for whan hee teacheth that we are righteous through faith because wee cannot be so by works he taketh it as a thing graunted which is also true that we are capable of Christs righteousnesse no otherwise than if we be in our owne righteousnesse pore and needy Therfore eyther nothing or all oughte to bee ascribed to fayth or workes As touching the word righteousnesse or iustifying and in what maner fayth is the cause thereof afterwarde shall bee seene All flesh shall not be iustified Hee hath afore cited the conscience of Peter and of other to be witnesse nowe he doeth more confyrme it by pronouncing that it is so that is Not one mortall man shall obtaine righteousnesse by the workes of the law This is the foundation of free righteousnesse when we are made naked and bare of our own righteousnesse Finallye in denying any mortal man to be iustified is as much as if he should say that all men are shut out from the righteousnesse of the law nor that it can be that any man should attayne therevnto 17 Farthermore if we seeking to be iustified in Christ are our selues found also sinners is Christ therfore the minister of sinne God forbid 18 For if I build those thinges agayne whiche I haue destroyed I make my selfe a trespasser 19 For I by the law am dead to the lawe that I might liue to God with Christ I am crucified 20 And I liue noâ— any more but Christ liueth in mee in as much as I liue now in the flesh I liue in the faith of the sonne of God which hath loued me and giuen himselfe for me 21 I cast not away the grace of God for if righteousnesse be by the Lawe than Christe hath dyed * Gratis in vayne for nothing 17 If we seeking He returneth his talke now to the Galathians lest any man shoulde ioyne this sentence with the former as though it were a part of the communication hadde with Peter for to what ende shoulde these thinges neede for Peter Although this bee nothing or a very little to the matter therfore let euery man choose whether of them he list Furthermore some read it affirmatiuely among whome is Chrisostome and they make this the sence If we seeking to be iustified in Christ are not yet fullye iust but are as yet vncleane neyther yet Christ doth suffice vs vnto righteousnesse it followeth that Christ is the minister of doctrine which leaueth men in sinne as though hauing propounded this absurditie Paule should accuse of blasphemie those who doe attribute parte of iustification to the law But because the word absit which is God forbid doth by and by follow which Paule is not accustomed to vse but after interrogations or questions I suppose it is rather spoken to remoue the absurditie which seemed to followe of it According to his custome than by asking the question he vseth the figure Occupatio as in the person of his aduersaries If sayeth he the righteousnesse of fayâ—h doe bring this that we whiche be Iewes and sanctified from our mothers wombe should be deemed guiltie and polluted shall we saye that Christe is the authour of sinne as he which maketh the power of sinne to flourish in his Thereof sprang this doubt for that hee had sayde that the Iewes by beleuing in Christ had giuen ouer the
righteousnesse of the Law for if Christ be taken out of the way the Iewes being seperated from the common pollution of the Gentils doe seeme in that respect to be after a sort exempted oute of the number of sinners The grace of Christ doth make them and the Gentils equall and the remedy which is to both common doth shew their disease and sicknesse to bee like in equalitie The word Also maketh to this purpose We our selues also saith he we speake not of euery body but of those who are notable such as the Iewes were God forbid Deseruingly doth he reiect that for Christ in vncouering of sinne which laye hidden is not the minister of sinne as though making iustice of no force he should open the gate vnto sinne nor yet as though hee should establish the kingdome of sinne This didde deceaue the Iewes that they did without Christ challenge to themselues some holynesse which in deede was none at all thereof grew their quarrell and complaynt Did Christ therefore come that he should take from vs the righteousnesse of the Law that of holy he should make vs vnholy that he should make vs in subiection to sinne and guiltinesse Paule denyeth it to be so and therefore he reiecteth this blasphemie with detesting it for Christ did not being sinne but he did reueale sinne neither did he take away iustice or righteousnesse but he drewe awaye the false visar from the Iewes 18 For if I build againe The aunswere is double This former aunswere is vndirecte whilest hee sheweth that that is repugnaunt to his whole doctrine seing that hee hadde so preached the fayth of Christe that he ioyned withall the ruine and abolishing of sinne For as wee are taught 1. Ioh. 3.8 that Christ came not to build vp the kingdome of sinne but to destroye it so Paule doth witnesse here that hee in preaching the Gospell hath restored true righteousnesse that sinne might be destroyed That is Christ Than was it verye disagreeable that of one and the selfe same sinne shoulde bee both flayne and reuyued By the Obiecting of this absurditie hee putteth awaye the slaunder 19 For I by the Law Nowe followeth the directe aunswere That that oughte not to bee imputed to Christe whiche properlye is the worke of the Lawe for there is no neede of Christe to make voyde the righteousnesse of the Law because the Lawe it selfe doeth kill the Disciples thereof as though hee shoulde saye You deceaue poore miserable men with a false imagination as though they shoulde liue by the lawe and by that pretence you detayne them in the Lawe in the meane while you make the Gospell to bee spyted as though it broughte to noughte the righteousnesse whiche wee haue by the Lawe but it is the Lawe it selfe whiche compelleth vs to die to it for wheras it threatneth destruction vnto vs and leueth nothing vnto vs but despaire by that means it driueth vs from trusting to it A more easie vnderstanding of this place is to be sought out of the seuenth chapter to the Romaines for there Paule doth plainely describe that no man liueth to the lawe but he vnto whome the lawe is dead that is to say idle and without working or for as soone as the law beginneth to liue in vs it striketh vs with a deadly wound wherby we perishe and with all it inspireth life sinne being first dead They therefore which liue vnto the Lawe haue neuer felte the strength of the Lawe no nor yet haue once tasted what the lawe meaneth for the law being truly vnderstanded doth compell vs to dye to it and hereof is sinne and not of Christ To die to the Law is eyther to renounce it and to be sette at freedome from the power and dominyon thereof so that wee haue no confidence in it nor agayne that it holde vs Captyues vnder the yoke of bondage or else thus for that it alotteth vs all to destruction wee can fynde no lyfe in it and this latter sence is more conuenient For hee denyeth Christe to bee the authour of this euill because the Lawe is more hurtfull then profitable but hee affyrmeth that there is included in the Lawe it selfe the curse which killeth vs. Whereof it followeth that that stroke or wounde whiche is striken by the Lawe is in deede deadlye agaynste this is sette another kynde of death being liuely in the fellowship of the crosse of Christ And therefore hee sayeth that hee is crucified together with Christe that hee mighte beginne to lyue That distinction that commonlye hath preuayled doth darken the naturall sence and meaning if they reade I by the Lawe am deade to the Lawe that I mighte liue to Christe but the contrarye Texte soundeth better namelye I by the Lawe am deade to the Lawe and than by it selfe that I mighte liue to Christe I am crucified vyith Christ That I might liue to God Hee sheweth that kynde of death to bee worthye the wishing whereof the false Apostles tooke occasion of spighte for hee declareth that wee doe not therefore dye to the Lawe that wee shoulde lyue to sinne but to GOD. To liue to GOD sometyme is taken to frame our lyfe after his will so that wee studye nothing else all our life long but to be accepted of him but in this place it is to liue the life of GOD if I maye so saye whereby the thinges opposite maye aunswere the one the other for by that reason that it is sayde wee dye vnto the Lawe by the same it is sayde that wee liue vnto GOD. In summe Paule doeth admonishe vs that that death is not mortall but rather a cause of a better life for God taketh vs oute of the Shipwracke of the Lawe and by his grace restoreth vs to a better life I lette passe other expositions me thinkes this is the naturall meaning of Paule Whereas he sayth he is crucified with Christ he expresseth the meane how we being dead vnto the Law liue vnto God when as forsooth we being grafted into the death of Christ doe drawe an hidden power from thence as a grafte doth from the roote Farthermore Christ hath fastened to his crosse the handwriting of the Law which was againste vs. therefore we being crucified with Christ are deliuered from all the curses of the Lawe and guiltinesse he that goeth about to make this deliuerance vaine doth make voyde the crosse of Christ But let vs make account that we are not otherwise losed from the yoke of the Lawe than while we are made one with Christ euen as the grafte doth not otherwise draw moysture from the roote except it grow togeather into one nature with it 20. And I liue not any more The name of death is alwayes healthfull to the vnderstanding of man and therefore after he hath taught that wee are fastened to the Crosse together with Christ hee doth adde this that it bringeth also vnto vs life And also he doth declare what he meante before by these wordes to liue
they know all benefites to be sanctified by the promises of God they acknowledge him in them to be a father So it commeth to passe that they bee alwayes directed to the hope of eternall life because they begin from the foundation that is from the faith of their adoption Abraham then was not iustified because hee beleeued God touching the multiplication of his seede onely but because he embraced the grace of God vsing the Mediator promised in whom all the promises of God are Yea and Amen 2. Cor. 1.20 as also in another place Paule teacheth the same 7 Know ye therefore or Ye knowe for the greeke worde agreeth to both waies but because one sence remaineth it skilleth not much whether waye you reade it but that the olde translation which I haue followed hath more pith To be short he sayth that they are of faith which renouncing the confidence of their workes rest in the onely promise of God If any man aske who is our Authour that wee so expounde it forsoth euen Paule himselfe for thus he writeth to the Romaynes To him that worketh it is not giuen freely but a rewarde is rendred Rom. 4.4 and whereas nothing is due to him that hath no worke saith is to him imputed for righteousnesse Therefore to be Of faith is to place their righteousnesse and confidence of saluation in the mercy of God He inforceth out of the former sentence that suche are the Children of Abraham for if Abraham be iustified by faith whosoeuer will be his children muste in like maner stand faste and stay themselues in faithe He passed ouer that which was easilye vnderstanded namely that there is no place for any in the Church who is not the childe of Abraham 8 The scriptures because he did foresee That whiche before he had spoken indefinitely nowe by name hee stretcheth to the Gentils for the calling of the Gentils was a thing both new and vnaccustomed Therefore it was doubted of the maner how they should be called Circumcision and the obseruing of the Law seemed requisite or else that they should be shut out from the partaking of the couenaunt But Paule on the contrary parte teacheth that they attaine or come to the blessing by faith and that by fayth they are of Abrahams housholde Howe proueth he that because it is sayd In thee shall al nations c. these wordes without doubt hath this meaning Like as Abraham so must all be blessed for he is a common example nay rather a rule and he got the blessing by fayth faith is than the way whereby all get it There is therefore a great emphasis or force in the worde Faithfull for it is as much as if he should say Not with Abraham circumcised or endowed with the workes of the law or an Hebrew or staying himselfe vpon his owne worthinesse but with Abraham that obtayned the blessing by fayth only for no qualitie of the person is here accounted off but faith only The word blessing is diuersly taken in the scriptures but in this place it is taken for the adoption into the heritage of eternall life 10 For whosoeuer are of the workes of the Law are vnder the curse for it is written Cursed is euery man that doeth not thorowlye abide in all thinges that are written in the booke of the Law that hee maye doe them 18 And that no man is iustified before God in the Law it is manifest because the iust shall liue by faith 12 But the law is not of faiâ—h but The man that shall do these thinges shall liue in them 13 Christ hath redeemed vs from the curse of the law being made for vs a curse for it is written cursed is euerye one that hath hanged on a tree 14 That the blessing of Abraham mighte come vpon the Gentils by Christ Iesus whereby we maye receaue the promise of the Spirite by faith 10 Whosoeuer are vnder the workes It is an argument or reason of contraries for out of one fountaine doth not spring hote colde The Law doth shut in all men vnder the curse in vayne than out of it is blessing sought He calleth them that are vnder the workes of the Law those that doe place their confidence of saluation in them for these maners of speaking oughte alwayes to be referred to the state of the question for we know that he disputeth or reasoneth here of the cause of righteousnesse They therefore that will be iustified by the workes of the law he pronounceth them all to be vnder the curse but how doth he proue it It is the sentence of the lawe That all they whiche transgresse any part of the law are accursed Deu. 17.16 Now let vs see whether there be any one man that satisfieth the law but it is euident that there is not one found neyther can be found therefore all small and greate are in this place condemned Here want the Minor and Conclusion of the agreement for this were the whole Syllogismus Maior Whosoeuer shal faile in any part of the law is accursed Minor But all are holden guilty in this poynt Conclusion Therefore all ar cursed Furthermore this argument of Paule would not stande if our strength would serue to fulfill the law for straight waye in the Minor there would be giuen an instance Therfore either Paul doth reason foolishly or else it is impossible for men to fulfil the law by and by the aduersary would catch hold say I graunt That all transgressors are accursed but what than there shall be found those that obserue the law for men haue free choyse of good and euill But Paule doth put in this place out of controuersie that which the Papistes at these days doe account as an accursed opinion namelye that men shoulde bee destitute of strength to obserue the law And so boldly he concludeth that al are accursed because it is commaunded vnto al to keepe the lawfully and wholly that is to say because abilitie fayleth them in this corruption of nature Hereof wee gather in as muche as the law accurseth it doth it accidentlye but that accidentall is perpetuall and cannot bee seperated from vs for the corruption and faultinesse of our nature doth seperate vs from the blessing that the Law setteth forth vnto vs and therefore the curse only remayneth 11 And that no man is iustified in the Law Agayne hee reasoneth by comparing of contraries after this sorte If we be righteous by fayth than is it not by the law but we are righteous by fayth and therefore not by the Law He proueth the Minor by the testimony of Habacuc the which he also alleageth 1. Rom. 17. Hee proueth the Maior by the diuers or contrarye meane of iustification For the law doth then iustifie when as a man doth fulfill whatsoeuer it commaundeth but Faith doeth iustifie them which being destitute of the merites of workes do rest vpon Christ only These two cannot come together at once To be iustified by our owne deserte
and to be iustified by anothers grace or fauour therefore the one is ouerthrowne of the other This is the summe now let vs touch euery parte The iust shall liue by faith Because I haue expounded this place of Abacuc 2.4 in the Epistle to the Romaynes 1.17 it shall not be now needefull to repeate euery thing that belongeth to the exposition thereof the Prophet in that place doth set the arrogant confidence of the flesh opposite or agaynst true fayth hee pronounceth that by it namely Fayth the iust shall lyue wherby he declareth that they are not sustained onely for a time that they should fall whan any storme came but that they stand for euer so that they cease not to liue euen in the middest of death And so gibers with their cauillations auaile nothinge when they alleadge that the prophete in that place dothe take the worde Fayth more largely than Paule doth in this place for simply without more adoe he calleth faith a quiet certentie of the conscience which leaneth vpon God only therfore Paule hath aptly vsed this testimonie 12 But the lawe is not of faith Sure it is that the law is not repugnant or contrary to faith or else God should be vnlyke to himselfe but wee muste alwayes respecte this that Paule speaketh as the circumstaunce of the cause in hand did require Therefore the repugnancie or contrarietie of the Lawe and Faith is in the cause of iustification for more easilye shall you couple fire and water together then make these two agree Men are iustified by Fayth and Men are iustified by the Law The Law than is not of faith that is to saye it hath a waye to iustifie men that is cleane contrary from faith But hee that shall doe these thinges The diuersitie is in this poynte that a man by fulfilling the law is accounted righteous by the righteousnesse of the Law which he proueth by the testimonie of Moises Leuit. 18.5 And what shall be the righteousnesse of fayth He defineth it Rom. 10.9 If wee beleeue Christ to haue dyed for our sinnes c. And yet notwithstanding it followeth not thereof that eyther fayth is ydle or that the faithfull shoulde cease from good workes for the question is not in this place whether the faythfull ought to keepe the law so farre forth as they can which is not to be doubted but whether they obtayne righteousnesse by workes the which is impossible Finallye if any obiect Sith God promiseth life to the doers of the Lawe Obiection Aunswer why doth Paule say they are not iust the aunswere is eazie Therefore none are iust or righteous by the workes of the law because there is none that doe them For we graunt the doers of the law to be righteous if there be any such but because the couenaunt is conditionall therefore are all excluded from life because no man performeth the righteousnesse whiche he oughte That must be kept in remembrance which afore I warned you of That they doe the Law not which in part obay it but which doe fulfill euery iote of righteousnesse from whiche perfection all are very farre off 13 Christ hath redeemed vs. He had made all who were vnder the law guiltie to the curse And thereof sprang a greate difficultie for that the Iewes could not rid themselues from the curse of the Law and therefore setting forth a remedie hee resolueth this doubt by teaching that we are deliuered by christ whereby he doth the more confirme his intent and purpose For if we bee therefore saued because wee are deliuered from the curse of the law than is not righteousnesse by the law afterwarde hee ioineth the maner of deliueraunce It is written cursed is euery one which shall be hanged on Tree Deut. 21.23 Christ was hanged therefore hee wente vnder that curse and now it is certainlye true that he suffered not this punishmente for his owne cause it followeth then that eyther he was crucified in vayne or else that our curse was layde vpon him that we might be losed from the same And he sayth not that Christe was cursed but a curse which is more for he signifieth that the curse of all men was included in him If this seeme hard vnto any man let him also be ashamed of the crosse of Christ in the confession whereof we boast neyther was God ignoraunt what ende of death his sonnes death shoulde be when hee pronounced this Cursed is euery one that shall hang on tree But some man will obiecte Obiection Aunswer How happeneth it that the sonne being beloued of the Father is cursed I aunswere Two thinges are to be considered not onely in the person of Christe but also in his Manhoode the one that hee was the vnspotted Lambe of GOD full of blessing and grace the other that hee tooke vppon him our person and therefore hee was a Sinner and guiltye of the curse not so muche verylye in himselfe as in vs but yet neuerthelesse that he hadde neede to be so in oure steade And so he coulde not be without the grace of GOD and yet hee sustayned his ire for how coulde hee reconcile vnto vs the father who was offended with him and vnto whome hee was hated therefore the will of the Father alwayes rested in him Agayne howe shoulde hee haue deliuered vs from the wrath of GOD excepte he had translated the same from vs vnto himselfe therefore was he striken for our sinnes and he founde God as an angrye Iudge This is the folishnes of the crosse 1 Corinth 1.18 to be wondered at euen of the Angels which doth not onely ouercome but also swalowe vp all the wisedome of the worlde 14 That the blessing of Abraham He doth more nerely apply to his purpose that which he saide namely That wee are deliuered by Christe from the curse of the Lawe that is to saye that the blessing promised to Abraham had the foundation in him and therfore to come to the Gentils For if the Iewes muste be deliuered from the Lawe that they maye be the heires of Abraham what shall let the Gentils that they should not obtaine that same good thinge Moreouer if this blessing bee in Christe alone it is faith alone in Christe which maketh vs partakers thereof Whereby we may receaue the promise I take the promis of the Spirite to bee spoken after the Hebrewe fashion for spirituall promse for although this promise pertayne vnto the new testament I will poure out of my spirite vpon all flesh Esa 44.3 yet Paule in this place respecteth another thing for he semeth to me to set the Spirite opposite to all externe or outwarde things not to ceremonies onely but to carnall generation also so that in this place there is no respect of persons Therefore he sheweth that by the nature of the promise the Iewes differ nothing from the Gentils because if it be spirituall it is receaued by faith onely 15 Bretheren I speake after the manner of men although it be a
must bee expounded by the circumstaunce of the place Finally it is euident that we are all accursed by nature the blessing was promised vnto all nations in the hand of Abraham but doe all without acception come vnto it no truelye but they only who are gathered vnto Messias for then are they one people when vnder the guidaunce and conducting of Messias they are gathered together into one body Whosoeuer therefore setteth apart contentiō and enquireth after the truth will easilye acknowledge a cause to be noted in this place and not a naked comparison wherof it followeth That Paule not without cause doth saye That the couenaunt was begonne in Christ or in respect of Christ 17 The Law whiche began If we hearken to Origen and Hierome and all the Papistes there will be nothing adoe to ouerthrow this reason For thus Paule reasoneth The promise was giuen to Abraham foure hundered and thirtie yeres before the Law was giuen therefore the law which came after could not put away the promise and thereof he concludeth that ceremonies are not necessarie Obiection If any man would make exception saying the Sacraments are giuen for the preseruatiō of faith and why doth Paule than sunder them from the promise hee doeth so sunder them that he contendeth about them Aunswer Therefore he doeth consider a certayne higher matter in ceremonyes as the effect of iustification which the false Apostles atttributed vnto them and the binding of the consciences naye rather by occasion of ceremonies hee discourseth of fayth and workes throughly to the vttermoste For were it not for the controuersie aboute obtayning of righteousnesse aboute merite of workes and snaring of the consciences ceremonies would wel stande with the promise What meaneth than this putting awaye of the promise agaynst which the Apostle contendeth because the deceauers did denye saluation to haue bene promised freely vnto men and to be obtayned by fayth but they vrge ceremonyes as things necessary to deserue saluation as by by shall be seene I returne to the wordes of Paule The Lawe sayth he is after the promise therefore it maketh not it voyd for a couenaunt once confirmed ought to abide inviolate and vnbroken Agayn I repeate it Except you vnderstand the promise to be freely giuen the sentence is more than needes for the law and the promise disagree not sauing in the cause of iustification because the lawe maketh a man righteous by the deseruing of workes and the promise giueth righteousnesse freelye and he doth playnelye expounde hymselfe when he nameth the couenaunt to haue his foundation in Christe Obiection But here the Papistes will be in our toppe for they can readilye scoffe oute this argument We saye they doe not any more require the old ceremonies let them be iogging yet neuerthelesse a man is iustified by the morall law for this went before the couenaunte of GOD with Abraham as being created together with man so either the reasoning of Paule is friuolous or in vain or else it is of force against ceremonies only I aunswere Answer That Paule considered the thing as it was namely that no rewarde is due vnto workes but by the couenante of God so although we graunt that the law doth iustifie yet neuertheles before the Lawe men could not deserue saluation by their workes because there was no couenaunt I affirme nothing which the schole Diuines graunt not for they teach that works merite not saluation by an inward worthinesse but by the acceptation of God as they speake it by reason of the couenant Therfore where there is no couenant of God no testimony of accepting or allowing coms in place no works in like maner shal suffise vnto righteousnesse therfore Paules discourse proceedeth finally There was saith he a double or twofold couenant of God with men the former was couenaunted in the hande of Abraham the seconde in the hand of Moses the former was founded in Christ and therefore free therefore the law stepping in could not bring to passe that men could haue saluation without grace because by this meanes the promise should be made of none effect That the sence is thus euen that whiche followeth nexte of all doth shewe 18 If the inheritaunce be by the law Lest the aduersaries shoulde cauill saying that that which they taught did not belong to the dissoluing or abrogating the couenaunt of God he preuenteth all their shifts affirming these two to be contrarye namely that saluation commeth vnto vs by the Lawe and by the promise who dare expounde this of only ceremonyes seing that Paule doth comprehende generallye all whatsoeuer is agaynste the free promise It is not than to be doubted but that he excludeth all kynde of workes and so he sayth Ro. 4.14 If the inheritaunce be by the Law faith is done away and the promise of none effect Why so because saluation should hang vpon this condition If thou satisfie the Law and therefore hee doth by and by conclude that saluation is of faith that the promise may be certayne Let vs therefore dilligently remember why in the comparing of the promise and the lawe the putting of the one ouerthroweth the other namely because the promise hath respect vnto faith and the Lawe hath respecte vnto workes Faith receaueth that whiche is freelye giuen but vnto workes rewarde is giuen and that is it whiche by and by hee ioyneth GOD gaue vnto Abraham not requiring the like recompence as it were but promising freelye for if you vnderstande it to be conditionally this worde Gaue will neuer agree with it 19 For what is the Lawe than it was added because of transgressiōs vntill the seede should come to which it was promised ordained by Angels in the hand of a Mediator 20 Furthermore a Mediator is not of one but GOD is one 21 Is the Lawe than againste the Promises of God God forbid for if there had bene a Lawe giuen whiche mought haue made aliue than righteousnesse shold haue bene by the law indeede 22 But the Scripture hath shutte all vnder sinne that the promise by the faith of Iesus Christ might be giuen to them which beleeue When wee heare that the Lawe doeth nothing auayle to bring righteousnesse by and by diuers cogitations come in oure braynes eyther than that it is vnprofitable or to no vse or contrarye to the Couenaunt of GOD or some such like thing yea rather that mighte come in mynde Why shoulde we not saye that of the Lawe which Ieremie chap. 31. ver 31. hath sayde of the newe Testament that the latter was giuen to correcte the weakenesse of the former doctrine Such Obiections as these bee must Paule aunswere if hee woulde satisfie the Galathians Fyrste than hee requireth what the vse of the Lawe is for in as muche as it followed the promise it seemeth that it oughte to supplye that which was wanting in it and certaynely it was doubted hereof whether that the promise by it selfe were of none effecte excepte it were holpen of the Lawe
reconciliation by whome wee are accepted vnto GOD as hee is the Mediator of defence or safetye by whome wee haue accesse to call vppon the Father so hath hee bene alwayes the Mediator of all doctrine because God hath alwayes made himselfe knowne vnto men by him And this hee woulde by name expresse that the Galathians might learne that hee that is the foundation of the free Couenaunte helde also the cheefe place in setting forth the Law 20 Furthermore a Mediator is not of one Although some doe Philosophicallye discourse here in this place the double nature of Christ as though Paule meant not of one Essence yet that Paule speaketh euen of those that make the contracte That is of God being the one partie and men being the other party no man that is of sounde iudgement doubteth and thus they commonlye expounde it That there is no place for a Mediator but whilest one part hath to doe with another but to what ende hee hath put in this sentence they leaue for the moste parte in suspence when as neuerthelesse it is a place worthye dilligentlye to be marked It maye bee a Prolepsis whereby Paule preuenteth the wicked cogitation of those that thinke God his counsaile to be chaungeable For some man would saye within himselfe Then as men are accustomed to call backe their couenauntes whereof it repenteth them that it is euen so done also with the couenauntes that God maketh If thou followe this sence which I spake of than Paule in the former part of the verse should acknowledge men who are rhaungeable and vnstable to make one partie in this couenaunt but yet that God notwithstanding doth remayne one that is to saye standeth to his promise and not altereth according to the inconstauncie of man But when I view all thinges more nighlye I iudge rather the diuersitie betweene the Iewes and the Gentils to bee here noted Christ than is not the Mediator of one because the state of them with whome God by his ayde maketh couenant is diuerse and contrarie as touching the outwarde person But Paule would not haue the couenaunt of God so to be esteemed as though it were contrary to it self or chaungeable according to the diuersitie of men Now the wordes are apparant as in time past Christ hath reconciled God vnto the Iewes in making a couenaunt with them so now also is the Mediator of the Gentils The Gentils differ much from the Iewes for by circumcision and ceremonies the wall was put betweene them they were nere vnto God when the Gentils were farre off and yet for all that God ceaseth not to bee as good as his promise And this is brought to passe while Christ bringing them to one God which afore were at variaunce betweene themselues doth make them to growe together into one body God than is one because he remayneth alwayes like himselfe and with perpetuall holde keepeth fast and sure that whiche once hee hath determyned 21 Is the Law than Although after we knowe the assurednesse and constancie of Gods purpose it bee needefull that wee should withall determine that those thinges whiche come from him are not contrary one to another yet this doubt was to be resolued for the apparaunce of contrarietie whiche seemed betweene the Law and the couenaunt of grace It maye also bee an exclamation whereby Paule hauing taken away the doubt of speaking against it might as though he had ouercome in the cause exclaime inferring of that which went afore as a matter out of doubt Who now dare faigne disagreement betweene the lawe and the promises And yet this is no impediment but that Paule in this place may proceede to resolue the difficulties whiche as yet might come in place Before he aunswere to the question hee doeth after his maner take out of the waye so greate an absurditie that he mighte warne men howe greatlye Godlye eares ought to abhorre whatsoeuer is dispightfullye spoken agaynste GOD. But herein is another conning skill which is expedient to be noted for he accuseth the aduersaries of this crime that they make GOD contrary to himself For it is manifest that the Lawe and the promises came from him whosoeuer therefore shall bring in any contraryetie to be betweene them is a blasphemer agaynste GOD but they are contrarye if the lawe doe iustifie And so verye fitlye doth Paule returne agaynste the aduersaries that which falsly and slaunderously they intended agaynst him For if there were a Law giuen The aunswere is indirecte as they saye which as yet doth not playnlye declare the agreemente of the lawe and the promises and yet it doeth contayne it as farre forth as is sufficient to take awaye the disagreemente At the first blushe you woulde say that this sentence were cleane cam from the Texte and that it were nothing worth to the soluing of the question but it is not so for than the law were agaynste the promises if it had power to iustifie for there shoulde be two contrary reasons or meanes of iustifiing man and as it were two wayes to obtayne righteousnesse disagreeing betweene themselues And Paule taketh this from the lawe so then the disagreement is taken away I sayth he would graunt righteousnesse to be gotten by the law if saluation might therein bee found 22 The scripture hath shut By the scripture he doth principally meane the Law it selfe it doth shut all men vnder guiltynesse therefore it robbeth them of righteousnesse rather than geueth them righteousnesse It is a most firm reason Thou seekest righteousnesse in the law but the law it self with the whole scripture leaueth nothing vnto men beside dānation for it condemneth all men together with their workes of vnrighteousnesse who then shall liue by the Law He alludeth to this Hee that shall doe these thinges shall liue in them Deut. 4.1 Beeing I saye shut out from that life by guiltinesse in vayne shall we seeke saluation in the Law In saying all he hath expressed more than if he had sayde all men For he hath comprehended not onlye men but whatsoeuer men haue or may bring That the promise by the faith There is no other remedie but putting off righteousnesse of workes to flye to the fayth of Christ It is than a sure consequent If workes come into iudgement we are all damned therefore by the fayth of Christ we obtayne free righteousnesse But this sentence is full of noble comforte for we are put in mynde that as oft as we heare in the Scripture that we are damned we haue helpe in Christe prepared for vs. so that we will goe vnto him We are cast awayes although God holde his peace why then doth he so oft pronounce vs cast-awayes forsooth that wee shoulde not perishe with eternall destruction but being shaken with so horrible a iudgement and being at our wits end seeke Christ by fayth by whome we passe from death into life In the word Promise there is a figure called Metonymia for that which containeth is vsed for